tipitakafandomcom-20200215-history
Thera 2.32: Sivaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(152):Sivaka Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =152. Sivaka= Reborn in this Buddha-age at Rājagaha in a brahmin's family, he was named Sivaka. And when he had acquired a complete education, he followed his inclination to leave the world(for monkhood). Coming as a Wanderer to hear the Lord(Buddha) teach the Path(Dhamma), he received faith, entered the Monk’s order, and eventually won arahantship(enlightenment). He then thus declared aññā''(supreme attainment):'' ---- 183 Aniccāni gahakāni tattha punappunaɱ,|| Gahakāraɱ gavesanto dukkhā jāti punappunaɱ.|| || 184 Gahakāraka diṭṭhosi puna gehaɱ na kāhasi,|| Sabbā te phāsukā bhaggā thūṇikā ca vidāḷitā,|| Vimariyādīkataɱ cittaɱ idheva vidhamissatī' ti.|| || ---- 183 Transient the little houses our life, Built here, built there, again, ever again. Hunting the house-builder far I come; Birth is but woe again, ever again. 184 140 You are found, house-maker you, you are seen at last! Never again shall fashion house me: Broken are all your walls, shattered your roofs. Stayed is the further rise of consciousness; Blown it will be even here to nothingness.1 ---- 1 Legend has assigned these famous verses as the Buddha's first logion, after his attainment of Buddhahood (Bud. Birth Stories, p. 103 f.; Sum. V., i. 16); but they do not occur in the canonical descriptions of that event (cf. the slightly different Gāthās,Dhp., 153, 154; SBE, x. 42, n.). Dhammapāla is briefer than usual, apparently ignorant of the tradition given in Buddhaghosa. He makes no allusion to it. The house-builder, he points out, is craving, taṇhā vaḍḍhaki. Cf. Dhp. Comy, iii. 127. ---- =2.4-2 152 Commentary on the stanza of Sivakatthera= The stanza starting with aniccāni gahakāni constitutes that of the venerable Thera Sivaka. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds in this and that existence, was reborn in a family home, at the time of the Blessed One Vipassī. On having attained the age of intelligence, he one day saw the Blessed One, who was wandering about for alms-food, became pious-minded, took His bowl, filled it with junket (kummāsa) and offered it to Him. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn in a brahmin family at Rājagaha, when this Buddha arose. Hes name was Sivaka. On having come of age, he reached proficiency in arts and sciences, gave up sensual pleasures because of his inclination towards renunciation, renounced the world, became a wandering recluse (paribbājaka) and was wandering about, when he approached the Master, listened to His teaching (dhamma), aptly gained pious faith, became a monk, and doing the deed of developing spiritual insight (vipassanā), attained Arahantship but before long. Hence, has it been said in the Apadāna.-- “On having noticed the empty bowl (rittakaṃ pattaṃ) of the great sage (mahesino) Vipassī, I filled it with boiled rice (kummāsa). It was ninetyone aeons (kappa) ago that I then offered alms-food; I do not remember any evil existence, this is the fruitful result of (my offering of) boiled-rice (kummāsa). My depravity had been burnt. :P; Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke two stanzas, revealing his Arahantship (aññā). 183. “Impermanent are house-like own existences (gahakāni), repeatedly here and there; seeking the builder of my house (gahakāraṃ gavesanto), painfully I suffered (dukkha) by being reborn (jāti) repeatedly. 184. “O maker of house! You are found; you will mot make a house again. All your rafters have become broken; (your) gables (thūṇika) had become split; my mind had been made unres- trictedly free; even here, it will fall away (vidhamissati). There, aniccāni gahakāni, tattha tattha punappunaṃ means: in this and that existence, houses, the bodily structures (attabhāvagehāni), springing up repeatedly are not permanent, not lasting (avaṭṭhita), unstable (ittara) and of trifling time (parittakāla). Gahakāraṃ gavesanto means: I had accordingly wandered about for so long a period of time all-round seeking the craving-architect (taṇhāvaḍḍhakī); the builder of this my own body-house (attabhāvagaha); thus, is the significance. Dukkhā jāti punappunaṃ means: this statement constitutes the cause for seeking the house-builder (gahakāraka); this, namely, rebirth, since it is mixed with old age, ailments and death, it is painful (dukkha) to approach it repeatedly; not alos does it vanish (nivattati) when it is not seen; on that account I wandered about seeking the same; thus, is the meaning. Gahakāraka diṭṭho si means: now, hawever, O house-maker! You have been found be means of the eye of the knowledge of the noble path (ariyamaggañāṇaccakkhunā) with that by which he is possible to be found (daṭṭhuṃ). Puna gehaṃ means: my house, reckoned as my body (attabhāva) in this cycle of repeated rebirths (saṃsāravaṭṭo) again, na kāhasi means: you will not make. Sabbā te phāsukā bhaggā means: all your rafters of depravity (kilesa) had been totally (anavasesa) broken (bhaggā) by me. Thūṇikā ca vidālitā means: now, the house-tops (kaṇikā) reckoned as ignorance (avijjā) of the body (attabhāva) house which are to be built by you had been broken (bhinnā). Vimariyādikataṃ cittaṃ means; my mind had been made to be foregone finally (vigatantaṃ); it had been made to arrive at the natural condition (dhammataṃ) of not springing up (anuppatti) in future (āyatiṃ). Idh’eva vidhamissati means: consequent upon that even, it will fall down (viddhaṃsissati) but in this very existence; it will cease with the cessation of the last mind (carimaka cittanirodhena nirujjhissati). The Commentary on the stanza of the Thera Sivaka is complete. ----